Psalm 19:14
Parallel Verses
English Standard Version
Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer.

King James Bible
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

American Standard Version
Let the words of my mouth and the meditation of my heart Be acceptable in thy sight, O Jehovah, my rock, and my redeemer.

Douay-Rheims Bible
And the words of my mouth shall be such as may please: and the meditation of my heart always in thy sight. O Lord, my helper, and my redeemer.

English Revised Version
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O LORD, my rock, and my redeemer.

Webster's Bible Translation
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

Psalm 19:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 19:8-10) No sign is made use of to mark the transition from the one part to the other, but it is indicated by the introduction of the divine name יהוה instead of אל. The word of nature declares אל (God) to us, the word of Scripture יהוה (Jahve); the former God's power and glory, the latter also His counsel and will. Now follow twelve encomiums of the Law, of which every two are related as antecedent and consequent, rising and falling according to the caesural schema, after the manner of waves. One can discern how now the heart of the poet begins to beat with redoubled joy as he comes to speak of God's word, the revelation of His will. תּורה does not in itself mean the law, but a pointing out, instruction, doctrine or teaching, and more particularly such as is divine, and therefore positive; whence it is also used of prophecy, Isaiah 1:10; Isaiah 8:16, and prophetically of the New Testament gospel, Isaiah 2:3. But here no other divine revelation is meant than that given by the mediation of Moses, which is become the law, i.e., the rule of life (νόμος), of Israel; and this law, too, as a whole not merely as to its hortatory and disciplinary character, but also including the promises contained in it. The praises which the poet pronounces upon the Law, are accurate even from the standpoint of the New Testament. Even Paul says, Romans 7:12, Romans 7:14, "The Law is holy and spiritual, and the commandment holy, and just, and good." The Law merits these praises in itself; and to him who is in a state of favour, it is indeed no longer a law bringing a curse with it, but a mirror of the God merciful in holiness, into which he can look without slavish fear, and is a rule for the direction of his free and willing obedience. And how totally different is the affection of the psalmists and prophets for the Law, - an affection based upon the essence and universal morality of the commandments, and upon a spiritual realisation of the letter, and the consolation of the promises, - from the pharisaical rabbinical service of the letter and the ceremonial in the period after the Exile!

The divine Law is called תּמימה, "perfect," i.e., spotless and harmless, as being absolutely well-meaning, and altogether directed towards the well-being of man. And משׁיבת נפשׁ restoring, bringing back, i.e., imparting newness of life, quickening the soul (cf. Pil. שׁובב, Psalm 23:3), to him, viz., who obeys the will of God graciously declared therein, and enters upon the divine way or rule of salvation. Then in the place of the word תורה we find עדוּת, - as the tables of the Ten Commandments (לחוּת העדוּת) are called, - from עוּד (העיד), which signifies not merely a corroborative, but also a warning and instructive testimony or attestation. The testimony of Jahve is נאמנה, made firm, sure, faithful, i.e., raised above all doubt in its declarations, and verifying itself in its threatenings and promises; and hence מחכּימת פּתי, making wise simplicity, or the simple, lit., openness, the open (root פת to spread out, open, Indo-Germ. prat, πετ, pat, pad), i.e., easily led astray; to such an one it gives a solid basis and stability, σοφίζει αὐτὸν, 2 Timothy 3:15. The Law divides into פּקּוּדים, precepts or declarations concerning man's obligation; these are ישׁרים, straight or upright, as a norma normata, because they proceed from the upright, absolutely good will of God, and as a norma normans they lead along a straight way in the right track. They are therefore משׂמּחי לב, their educative guidance, taking one as it were by the hand, frees one from all tottering, satisfies a moral want, and preserves a joyous consciousness of being in the right way towards the right goal. מצות יהוה, Jahve's statute (from צוּה statuere), is the tenour of His commandments. The statute is a lamp - it is said in Proverbs 6:23 -and the law a light. So here: it is בּרה, clear, like the light of the sun (Sol 6:10), and its light is imparted to other objects: מאירת עינים, enlightening the eyes, which refers not merely to the enlightening of the understanding, but of one's whole condition; it makes the mind clear, and body as well as mind healthy and fresh, for the darkness of the eyes is sorrow, melancholy, and bewilderment. In this chain of names for the Law, יראת ה is not the fear of God as an act performed, but as a precept, it is what God's revelation demands, effects, and maintains; so that it is the revealed way in which God is to be feared (Psalm 34:12) - in short, it is the religion of Jahve (cf. Proverbs 15:33 with Deuteronomy 17:19). This is טהורה, clean, pure, as the word which is like to pure gold, by which it is taught, Psalm 12:7, cf. Job 28:19; and therefore עמדת לעד, enduring for ever in opposition to all false forms of reverencing God, which carry their own condemnation in themselves. משׁפּטי ה are the jura of the Law as a corpus juris divini, everything that is right and constitutes right according to the decision of Jahve. These judgments are אמת, truth, which endures and verifies itself; because, in distinction from most others and those outside Israel, they have an unchangeable moral foundation: צדקוּ יחדּו, i.e., they are צדיקים, in accordance with right and appropriate (Deuteronomy 4:8), altogether, because no reproach of inappositeness and sanctioned injustice or wrong clings to them. The eternal will of God has attained a relatively perfect form and development in the Law of Jahve according to the standard set up as the law of the nation.

Psalm 19:14 Parallel Commentaries

Treasury of Scripture Knowledge

Let

Psalm 5:1,2 Give ear to my words, O LORD, consider my meditation...

Psalm 51:15 O Lord, open you my lips; and my mouth shall show forth your praise.

Psalm 66:18-20 If I regard iniquity in my heart, the Lord will not hear me...

Psalm 119:108 Accept, I beseech you, the freewill offerings of my mouth, O LORD, and teach me your judgments.

Genesis 4:4,5 And Abel, he also brought of the firstborn of his flock and of the fat thereof. And the LORD had respect to Abel and to his offering...

Proverbs 15:8 The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.

Romans 15:16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God...

Hebrews 11:4 By faith Abel offered to God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous...

Hebrews 13:15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

1 Peter 2:5 You also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices...

strength [heb.] rock

Psalm 18:1,2 I will love you, O LORD, my strength...

redeemer

Job 19:25 For I know that my redeemer lives, and that he shall stand at the latter day on the earth:

Isaiah 43:14 Thus said the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles...

Isaiah 44:6 Thus said the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last...

Isaiah 47:4 As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.

Isaiah 54:5 For your Maker is your husband; the LORD of hosts is his name; and your Redeemer the Holy One of Israel...

1 Thessalonians 1:10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

Titus 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.

1 Peter 1:18,19 For as much as you know that you were not redeemed with corruptible things, as silver and gold...

Revelation 5:9 And they sung a new song, saying, You are worthy to take the book, and to open the seals thereof: for you were slain...

Cross References
Psalm 18:2
The LORD is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold.

Psalm 31:5
Into your hand I commit my spirit; you have redeemed me, O LORD, faithful God.

Psalm 104:34
May my meditation be pleasing to him, for I rejoice in the LORD.

Isaiah 47:4
Our Redeemer--the LORD of hosts is his name-- is the Holy One of Israel.

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